{"id":109303,"date":"2018-04-16T12:00:23","date_gmt":"2018-04-16T11:00:23","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=109303"},"modified":"2018-05-28T12:41:37","modified_gmt":"2018-05-28T11:41:37","slug":"deconstructing-power-part-2","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2018\/04\/deconstructing-power-part-2\/","title":{"rendered":"Deconstructing Power (Part 2)"},"content":{"rendered":"
\n

Read: Part 1<\/a> – Part 3<\/a> – Part 4<\/a><\/h2>\n<\/blockquote>\n

16 Apr 2018 – <\/em>A passing reference was made to schoolyard bullying in Part 1 of this article. Indeed, in a schoolyard there is much to observe of human behavior \u2013 provided of course that one resists playing the role of \u201cteacher\u201d or \u201cparent\u201d!<\/p>\n

We know that a schoolyard bully invariably gathers around himself or herself a cheering and fawning group of hangers-on. We can assume that the psychological ingredients which go into the making of a typical schoolyard \u201cgang\u201d would be the usual suspects \u2013 desire for attention and thrills<\/em>, insecurity<\/em>, lack of judgment<\/em>, dislike of studies, possibly also dislike of teachers<\/em> \u2026 et cetera<\/em>.<\/p>\n

We may also assume safely that, in each such \u201cgang\u201d, all the power is centered on the \u201cgang-leader\u201d \u2013 as there is only one place \u201cat the top\u201d.<\/p>\n

There is no reason to believe that, in the ordinary course of life, human behavior changes substantially as a person grows into adulthood. The innermost traits of a person become more or less fixed in place roughly over the first three years of his or her life. Later \u2013 during studies, working life and family life \u2013 these same basic traits are exhibited under different environments and situations.<\/p>\n

However, over the years, a person does become better and better at dealing with the situations of life \u2013 and therefore, depending on the situation, also of hiding his or her true feelings and of feigning. Indeed, much of what we consider \u201ccivilized behavior\u201d requires this capability \u2013 given that within any group of people the members\u2019 inner feelings would usually be hugely at variance.<\/p>\n

Some \u201cgrown-ups\u201d are also good at dissimulating and manipulating \u2013 but quite possibly that skill also makes its first appearance at a younger age. Becoming aware that they face a challenging<\/em> environment rather than a nurturing<\/em> one, \u201cgrown-ups\u201d become very cautious about accepting other peoples\u2019 claims. Thus the young may be na\u00efve or idealistic, but most \u201cgrown-ups\u201d are not.<\/p>\n

Following up logically on our observations of schoolyard bully gangs, we now wonder: Are similar traits observed in \u201cgangs of grown-ups\u201d too?<\/p>\n

But of course they are! Indeed, we observe those traits all the time!<\/em><\/p>\n

Note: It should be noted that the observations made above apply even to a so-called \u201cprimitive\u201d society \u2013 that is, one in which the economy has not specialized and differentiated much. Clearly however, our focus is mainly on our own highly differentiated and globalized society \u2013 because it presents a far, far greater potential for violence and destruction than any simpler society.\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/p>\n

***<\/p>\n

We have noted in Part 1 that the psychology of violence<\/em> is also the psychology of power<\/em>. Therefore we may benefit hugely from analyzing the psychology of power<\/em>; that may in turn help in preventing a breakout of violence or war.<\/p>\n

Based on history, current events and observations of human behavior, we assert that psychology of power<\/em> is rooted in the psychology within<\/em> and between<\/em> \u201cgangs of grown-ups\u201d. In other words, \u201cintra-gang\u201d dynamics, rivalries and ambitions are as important as \u201cinter-gang\u201d dynamics and rivalries.<\/p>\n

[It is a commonplace nowadays that a \u201cleader\u201d in one country may stir up a kerfuffle abroad to \u201cout-maneuver\u201d his or her adversaries at home.]<\/p>\n

So how do our earlier \u201cschoolyard observations\u201d about human nature help us in our analysis?<\/p>\n

A basic premise of this analysis \u2013 well-supported by both observation and study \u2013 is that almost every \u201cgang of grown-ups\u201d has dynamics similar to that observed in a typical \u201cschoolyard gang\u201d. Differences lie mainly in the more refined defense mechanisms, cunning and caution which \u201cgrown-ups\u201d have developed.<\/p>\n

Indeed we encounter \u201cgangs of grown-ups\u201d both in history and in present-day life. Examples: Feudal lords and their hangers-on; kings, queens and dictators \u2013 along with their courtiers and \u201cexecutives\u201d; \u201ctop managements\u201d of companies, political parties and labor unions; criminal gangs \u2026 and so on.<\/p>\n

Beyond a certain size, a \u201cgang of grown-ups\u201d gets organized into \u201csub-gangs\u201d which deal with various specialized activities, such as procurement, marketing, finance, propaganda, legal matters and \u2013 of course! \u2013 \u201csecurity\u201d.<\/p>\n

These observations apply to human behavior around the world \u2013 regardless of any meaningless labels which we may choose to apply to a region, such as \u201cfirst world\u201d, \u201csecond world\u201d or \u201cthird world\u201d. A \u201cgang of grown-ups\u201d working with laptops is, in a basic sense, similar to one working with machetes.<\/p>\n

***<\/p>\n

What then is a \u201ccommunity\u201d, a \u201ccountry\u201d or an \u201cempire\u201d? <\/em><\/p>\n

Are these also no more than elaborate and well-organized \u201cgangs of grown-ups\u201d? Or perhaps, depending on size, several inter-acting \u201cgangs of grown-ups\u201d?<\/p>\n

Not necessarily \u2013 although it is certainly possible for a \u201ccommunity\u201d, a \u201ccountry\u201d or an \u201cempire\u201d to degenerate into little more than \u201cgangs of grown-ups\u201d.<\/p>\n

This is the critical point at which our schoolyard analogy calls for an important refinement \u2013 that is, the addition of a crucial ingredient to the mix.<\/p>\n

Let us assume that there is something real known as \u201cwisdom\u201d which a \u201cgrown-up\u201d may develop \u2013 but which we would not expect from a school-going child. Of course those who are familiar with the consistent message of sages over millennia do believe in the reality of \u201cwisdom\u201d. Nonetheless, we shall leave it here as an assumption, keeping in mind those who might be skeptical in this matter.<\/p>\n

Clearly no one doubts that \u201cself-interest\u201d is real. After all \u2013 by definition \u2013 the experience of \u201cself-interest\u201d sticks with a person throughout life! A problem only arises in attempts to reconcile \u201cself-interest\u201d with \u201cwisdom\u201d.<\/p>\n

When buttressed by a preponderance of power, \u201cself-interest\u201d gains a quick and easy victory over \u201cwisdom\u201d! The latter stands absolutely no chance; and \u201cself-interest\u201d may even go berserk to the extent of harming \u201cthe self\u201d!<\/p>\n

The possibility of \u201cwisdom\u201d does bring about the possibility of \u201cwise\u201d policies being put into effect in a community, in a country, or even over an empire. For a definition of \u201cwisdom\u201d, we shall fall back on Buddha\u2019s teachings:<\/p>\n

That is \u201cwise\u201d which leads to diminution of dukkha<\/em>; in other words, \u201cwisdom\u201d lies in human welfare.<\/em><\/p><\/blockquote>\n

Today we are living through the \u201cAge of the Great Deception\u201d. \u201cIdeologies\u201d and \u201cdoctrines\u201d are instruments of deception. By Buddha\u2019s simple criterion, however, it becomes clear that \u201cideologies\u201d and \u201cdoctrines\u201d are distinct from \u201cwisdom\u201d.<\/p>\n

Wise policies would aim at human welfare, and would be \u201cpragmatic\u201d \u2013 rather than \u201cdogmatic\u201d \u2013 in the sense that specifics would depend on circumstances and on correct understanding of human nature. The fact that violence does not add to human welfare would also be clearly recognized.<\/p>\n

Of course history does provide examples of periods of wise policies, but they seem to be exceptions rather than the rule. Paroxysms of internal and external violence are encountered much more often.<\/p>\n

Flowering of literature and the arts can be used as an indicator of human welfare in a country in a given age. Self-confidence, creativity and optimism should inspire policies \u2013 rather than insecurity and cynicism. The reigns of Elizabeth I in England, emperor Akbar in Delhi and Sayajirao III in Vadodara may be cited as examples.<\/p>\n

Elizabeth I uttered these words upon becoming queen at the age of 25:<\/p>\n

\u201c\u2026 that I with my ruling and you with your service may make a good account to Almighty God and leave some comfort to our posterity on earth. I mean to direct all my actions by good advice and counsel.<\/em>\u201d<\/p><\/blockquote>\n

It is hugely instructive to compare these words with those of a typical scheming demagogue of today \u2013 and especially of the current leader of the pack!<\/p>\n

***<\/p>\n

The achievements of any society must be measured only on the scale of human welfare. A society should not be judged on the basis of propaganda, mastery over media, style, cunning, weaponry \u2013 or even GDP. As for the last of these, it seems that, beyond a threshold, GDP may not even truly reflect human welfare.<\/p>\n

However, by far the larger part of history shows us only cynical and cruel games of power played by \u201cgangs of selfish grown-ups\u201d. Human welfare is paid only lip service \u2013 or sometimes not even that. In these cruel games, the part reserved for \u201ctoiling masses\u201d is that of serfs and cannon fodder.<\/p>\n

In the present age, mankind is organized \u2013 or divided? — into a couple of hundred countries, some of which are grouped into a few \u201cpower blocks\u201d. Wise policies and \u201craw power\u201d are both on plentiful display around the world.<\/p>\n

Not surprisingly, \u201craw power\u201d frequently degenerates into violence. For the present, the possibility of \u201cmutually assured destruction\u201d ensures that the strong pick only on the weak \u2013 and also that the strong use the weak as cat\u2019s paw.<\/p>\n

Our concern is with diminution of dukkha<\/em>, which is closely related to diminution of violence. \u201cRaw power\u201d being the prominent cause of violence, we hope to bring to light the psychology of \u201craw power\u201d \u2013 and expose the rapacity, fear, deception and delusion which lie underneath. In that process, we shall see that the outward language and narratives of power merely serve as disguises.<\/p>\n

Keeping the above objective in mind, we shall make a few general observations about the way in which \u201craw power\u201d is exercised in a society. It is hoped that the observations, being grounded in human nature, are applicable to any society.<\/p>\n

    \n
  1. In spite of their deliberate and cunning smoke-screens and obfuscations, \u201cpower mongers\u201d are ordinary human beings<\/em>. They and their untold number of courtiers and minions are no different from schoolyard gangs \u2013 motivated by fear, greed, insecurity, frustration, jealousy, revenge, lust \u2013 and so on.<\/li>\n
  2. \u201cPower mongers\u201d are quite intense, focused and ruthless in how they apply their intelligence towards their goals. Sadly, their application of intelligence is misdirected \u2013 being based on wrong understanding of human nature and human welfare. Naturally, consequences are in keeping with the faulty premises.<\/li>\n
  3. The true \u201clevers of power\u201d are usually kept hidden. This is the first rule of the preservation of power. After all, people cannot overthrow \u2013 or question \u2013 what they cannot see or understand; hence the reliance on utmost secrecy.<\/li>\n<\/ol>\n

    Paid mouthpieces and puppets are employed for the projection and application of power in public. If the need arises, as it often does, a mouthpiece or a puppet can easily be sacrificed \u201cin public interest\u201d.<\/p>\n

      \n
    1. \u201cPower mongers\u201d seem hooked on the strategy of \u201cdoubling down\u201d. In a time of rising fortunes, this strategy ensures rapid growth and maximized returns. In a time of declining fortunes, this strategy probably reflects a death wish.<\/li>\n
    2. In an environment permeated with \u201craw power\u201d, independent scholarship is not appreciated; it may even be feared. After all, there is always the risk that an independent scholar may ferret out and reveal the truth to the masses.<\/li>\n<\/ol>\n

      Of course pliable \u201cexperts\u201d are needed badly to generate \u201ccover stories\u201d \u2013 and they are usually in plentiful supply.<\/p>\n

        \n
      1. A claim of \u201csuperiority\u201d of some kind \u2013 based on caste, race, religion, \u201cgod\u201d, education, family, tribe \u2026 or whatever \u2013 is indispensable to \u201cpower mongers\u201d. In other words, there is always a strongly-felt need to justify to all and sundry the self-proclaimed \u201crightful assumption of power\u201d.<\/li>\n<\/ol>\n

        Suppose for a moment that \u201cthe emperor with no clothes\u201d had decided to rule on boldly with precisely that non-existent \u201croyal attire\u201d. Then a tribe of fake-experts would surely have proceeded to prove that an emperor of that race \u2013 or caste, or family \u2026 or whatever \u2013 had a \u201cdivine right\u201d to precisely that \u201croyal attire\u201d!<\/p>\n

        Here we may paraphrase Hamlet, a prince himself:<\/p>\n

        There is more bull***t in the words of the power-mongers than can ever be <\/em>dreamt of in your philosophy, Horatio!<\/em><\/p><\/blockquote>\n

          \n
        1. Behavior observed in schoolyard gangs can also be observed in the \u201cgames of thrones\u201d played out by \u201cpower-mongers\u201d. This would typically include \u2013 excessive show of power; the presence of minions and hangers-on; intolerance of other views; constant fawning, jostling, rivalries, scheming \u2026 et cetera<\/em>.<\/li>\n<\/ol>\n

          But there are crucial differences. Compared to schoolyard gangs, we see in \u201cgangs of grown-ups\u201d a much higher degree of desperation, cynicism, cunning and duplicity \u2013 and far less of \u201cjoy of life\u201d and spontaneity. This is not at all surprising, is it? After all, the young have their whole lives ahead of them \u2013 while \u201cgrown-ups\u201d are locked into positions and also running out of time!<\/p>\n

          [To be continued \u2026]<\/em><\/p>\n

          ______________________________________________<\/p>\n

          \"\"<\/a>Dr. Naresh Jotwani is a semi-retired academic living in India and a member of the TRANSCEND Network for Peace Development Environment<\/a>. Apart from part-time engagements in engineering education and consulting, he engages in an in-depth, personal exploration of how Gautam Buddha\u2019s profound discoveries and teachings can be applied to the acute problems of modern life.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

          16 Apr 2018 – We have noted in Part 1 that the psychology of violence is also the psychology of power. Therefore we may benefit hugely from analyzing the psychology of power; that may in turn help in preventing a breakout of violence or war. <\/p>\n","protected":false},"author":4,"featured_media":106734,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[],"class_list":["post-109303","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-transcend-members"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/109303","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=109303"}],"version-history":[{"count":0,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/109303\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media\/106734"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=109303"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=109303"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=109303"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}